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Rh Avalokiteswara in one sense is the Logos in general, though no doubt in the Chinese doctrine there are also other ideas with which it is associated. In almost every doctrine they have formulated the existence of a centre of spiritual energy which is unborn and eternal, and which exists in a latent condition in the bosom of Parabrahmam at the time of pralaya, and starts as a centre of conscious energy at the time of cosmic activity. It is the first jnata or the ego in the cosmos, and every other ego and every other self, as I shall hereafter point out, is but its reflection or manifestation. In its inmost nature it is not unknowable as Parabrahmam, but it is an object of the highest knowledge that man is capable of acquiring. It is the one great mystery in the cosmos, with reference to which all the initiations and all the systems of philosophy have been devised. What it really is in its inmost nature will not be a subject for consideration in my lecture, but there are some standpoints from which we have to look at it to understand the teachings in the Bhagavad-Gita.

The few propositions that I am going to lay down with reference to this principle are these. It is not material or physical in its constitution, and it is not objective; it is not different in substance, as it were, or in essence, from Parabrahmam, and yet at the same time it is different from it in having an individualised existence. It exists in a latent condition in the bosom of Parabrahmam, at the time of pralaya,